1. Victory to that Supreme Intelligence, where, a it
were in a mirror, is reflected the chain of all substances, in all their
infinite conditions.

2. I bow to Anekant (Jaina Philosophy), which is the
root basis of the Highest Scripture, which dispels the wrong notions about
elephant, of person born blind, and which removes the contradictions amongst
all those who entertain one-sided or limited points of view.

3. After having carefully studied the Highest Scripture,
which affords a matchless vision of the three worlds, I proceed to expound,
for the sake of scholars, this (treatise) Purushartha-Siddhyapaya.

4. True philosophy is promulgated in the Universe, by
those who, themselves conversant with the real and the practical aspects,
dispel the difficult-to-be-removed ignorance of pupils by an exposition of
both the absolute and the relative aspects of things.

5. In this connection, Nishchaya is defined as the Real,
and Vyavahara as unreal. Almost the whole world has its face against Knowledge
of the real aspect.

6. The high saints point out Vyavahara for the guidance
of the ignorant. A discourse is of no avail to one, who knows Vyavahara only.

7. Just as a cat represents a lion to one who has not
known as lion, similarly Vyavahara alone is Nishchaya unto him who does not
know what Nischaya is.

8. That student alone achieves the full benefit of
teaching, who, having well understood both Vyavahara and Nishchaya, in their
true nature, becomes neutral.

9. Purusha (the soul) is pure consciousness. It is free
from touch, smell, taste and colour, has its own attributes and conditions,
and is possessed of manifestation, disappearance and continuity.

10. Undergoing, through illusory knowledge, constant
changes since eternity, it causes and experiences its own thought activities.

11. When Jiva, having got rid of all
illusion, attains everlasting consciousness, it then becomes one who has
accomplished all that was to be accomplished, and is possessed of the success
resulting from right exertion.

12. Again, other molecules of matter,
coming in contact with the stimulus of (impure) thought-activities emanating
from the Jiva, themselves turn into the form of Karma.

13. To a Jiva, modifying itself by its
own (impure) thought activities, the material Karma (in operation) acts only
as a stimulus.

14. Thus, though Jiva is not identified
with the thought activities caused by Karmas, yet to the ignorant it appears
to be so identified. This illusion is verily the seed of samsara.

15. Having got rid of the above
perversity and having well realized the nature of the Self, steadfastness
therein is the means to the acquisition of the object of Jiva.

16. The life-routine of such saints as
follow this path, as are ever averse to questionable conduct, and have adopted
complete renunciation, is uncommon indeed.

17. He who, in spite of repeated
dissertations, in unable to accept the path of absolute renunciation, should
in that event, be lectured upon partial renunciation.

18. The unwise (preceptor) who without
discoursing upon the "order of saints" only lectures upon "order of the
householder" is, according to the saying of the worshipful, deserving of
censure.

19 Because, on account of the
ill-regulated discourses of the unwise (preceptor), even the disciple, who had
pitched up his resolution high, is made to content himself only with a low
position and is thus misled.

20 And, for him also the three-fold path
of liberation, consisting of right belief, right knowledge, and right conduct,
is to be constantly followed according to his capacity.